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Now there is a Mantra series called Sabar Mantra series , which our rishis knew , but there is a 0.00001% chance that some of our rishiputras may know . So knowing tantra, if it is a part of sabar mantra series, is only reliable then .

Now there is a Mantra series called Sabar Mantra series , which our rishis knew , but there is a 0.00001% chance that some of our rishiputras may know . So knowing tantra, if it is a part of sabar mantra series, is only reliable then .

this is beautiful, only shiva would inspire confusion for ultimate enlightenment. I love Shiva so much!!

Re: Shaiva Dvaita?

Hello,
Saiva Siddhanta of Meykandar Sampradaya (the philosophy which I'm studying and following now) can't be considered as either abheda, bhedabheda or bheda (advaita/vishishtadvaita/dvaita). It may be more similar to Madhva's dvaita in the sense that it rejects God as the upadana karana (material cause) and postulates the eternality of the three pradarthas (God, soul and matter). It may be called "pluralistic realism" but it also has its concept of advaita which differs from both vivarta-vada (idealistic monism) and brahma parinama-vada (realistic/theistic monism). This advaita concept of Saiva Siddhanta is called "Suddha Advaita" which on one hand is defined as the eternal and inseparable connection of the three pradarhtas (God-soul-matter) and on the other hand it is about a particular characteristic of the jiva/purusha/soul, which is said to be mirror-like, reflecting or becoming one with everything it comes in contact, so in state of bondage, in contact with mala (impurities), antahkarana (mind) and indriyas (sense organs) it forgets its own self and regards itself to be the physical body. In mukti, when freed from mala and karma, it forgets itself and perceives only God (aided through Divine Shakti) and prakriti is rendered imperceptible. So here advaita, rather than being the "final" intellectual or philosophical conclusion about the nature of reality (as in the case of monism), is considered as the inner experience of the liberated purusha/soul. Siddhanta makes a distinction between advaita and ekatma-vada(monism), considering the later to be a gross misunderstanding of the true meaning of advaita and maha-vakyas of the shruti.
Siddhanta regards the Veda, upanishads and Gita as authority but rejects the concept of apourusheya of the Vedas. Shiva is considered as the Author and Revealer of both Veda and Agama, but Sivagamas are considered to be a revelation of higher degree than the Vedas.
Shiva is the Supreme, Transcendental and not a member of the trimurti. Brahma, Vishnu and Rudra are just a high hierarchy of souls which derive their power from Shiva.
The concept of the Supreme being born in the world is rejected, as the one taking avatars and being born through human wombs is Lord Vishnu, who is not the Supreme but a soul of higher hierarchy. Shiva can assume forms for the sake of His devotees, but he needs not human vessel to effectuate his appearence on earth, such forms Lord Shiva assumes are not made of maya but of pure Chit-Shakti.